One of the most fascinating aspects of the reaction to Covid-19 in the West, has been the near-perfect alignment between the political Left vs Right, and the sides of caution vs courage. Almost without exception – after a few early weeks of confusion – those who favour big government and intervention, also favour lockdown, wearing masks, almost permanent health screening and continued economic dislocation. Those that favour small government, lean towards Swedish-style herd immunity, and want an end to the lockdown and for people to just get back to work. Anecdotally, there are very few people crossing over at all, which I find remarkable.
In East Asia, by contrast, the response has been uniformly lock-step: everyone tolerates intrusive government and everyone supports the (virtue-signalling*) wearing of masks. Expats in Hong Kong, for instance, have felt heavily the weight of – effectively – racial prejudice for their differing attitudes on what constitutes “best practice”. All pretense of those traits of modernity – self-reliance, independence and adventure – which were driving urban Asia forward have vanished as these societies demonstrate their true colours of sheepish governmental dependency and open embrace of social closure.
The economic debate has raged for some time. Just to take headlines from recent days, one side (rather too gleefully for my liking) posits “Four reasons state plans to open up may backfire — and soon”, while the other retorts that “The lockdown left is no friend of the working class”. But for me the most pernicious rhetoric is that of men like Andrew Cuomo, whose popularity is premised on the logically fallacious claim that:
“ … if you ask the American people to choose between public health and the economy, then it’s no contest. No American is going to say, ‘accelerate the economy at the cost of human life.’ Because no American is going to say how much a life is worth.”
In this assertion we see the defeatist and absurd idea that lives should be protected at all costs. The fawning view that “Asian countries focused on containment in a bid to minimise mortality” has been accepted as the rightful moral goal of virus policymaking. The economics debate is fruitless, since it pits logic against emotion; but the moral point is important.
The analogy between Covid-19 and the common ‘flu is compelling and purposefully misunderstood: it is not a biological parallel per se, but rather one of social morality. It is an impossible and unnecessary task of government to eliminate death from natural causes. There is such a thing as “natural attrition” from disease and old age; and the ‘flu, which kills tens of thousands each year in the UK and US, remains the last bastion of socially accepted, blameless death on a large scale. The ‘flu is not like dying from traffic accidents, which might arguably be prevented; it is natural process of life and if this virus does not come to get you, the next one will. To try to prevent this is to commit yourself to a problem with no solution other than feeding an unquenchable appetite for resources – and in turn would ultimately spell the end for universal public healthcare which would be burdened intolerably by the expense. I will say this again: an acceptable level of deaths from Covid-19 in the UK should number in the tens of thousands before severe economic dislocation is necessary; several times more again in the US. “Success” was never, and should not be measured against, negligible mortality – for this virus or future ones.
Both Trump and Boris have thus made significant errors in their response; but the error was not so much their technocratic plans on testing and quarantines. Rather, the biggest blunder they made was to allow the narrative to move on to the grounds of protecting all life. From inception, both governments suddenly found themselves on the hook for an unachievable and undesirable objective: limiting deaths to zero or almost zero. This put them on a hiding to nothing and set a terrible precedent for both – though Trump and the US is likely to escape a touch more lightly. But Trump has also made a rod for his own back with his China rhetoric – since however true it is that the virus came from China, externalizing the cause, rather than making people accept it as a normal part of existence, strengthens their belief that “success” means stopping it like one would a foreign invader.
By the same token, for the first time in my recent life, I now no longer feel China is necessarily the long-term “winner” it might be. The government is very nearly promising its people protection against the unprotectable, setting expectations that may not long from now see them demand healthcare instead of military expenditure. All very well, but it will build no independent Great Power status like that.
I for one do not believe we should – or will – inhabit a world where major viruses lead again and again to the necessity for lockdowns. By the same token, neither do I believe that we should inhabit a world “safe” from such lockdowns only through constant testing, screening and health surveillance. Instead, we simply have to become a society of humans capable of digesting the idea that death is a fact of life; deaths from viruses and other natural causes, all the more so. To be constantly worried about death of this nature (as opposed, for instance, to war) is to be petty, parochial and apathetic, unable to see the bigger picture. I liken it to a company whose employees and management are constantly focused on cost-control and the bottom line; all the while forgetting the visionary focus on growing the top-line. Such a company is one living in the past, occupying the twilight of its existence, not looking to the future. It constitutes a lack of ambition.
Speaking personally, for all the distress and heartache that any disease or event incurs, I would rather not live in a society which exerts its time and resources, however good the intention, in trying to protect its people from life rather than encouraging them to jump into it. I would always favour courage over caution. Perhaps in this, I have finally discovered my true, core, Toryism.
* Curiously, a piece written by Jason Ng, an anti-government activist and lawyer, which vocally disapproved of expats during the virus and pretty much specifically called for expats to wear masks in order to “show solidarity” with locals – the very definition of virtue signalling – has been taken down from the Hong Kong FP website where it had been posted.